longest period is more probable than the shortest; yet among recent writers on the topic, the most names probably will be found meeting in A. D. 30 for the time of our Lord's crucifixion. 3. THE COMPREHENSIVE IMPORT OF HIS TEACHING. While the first grand requisition for all was the hearty reception of himself as the only Saviour, and that the soul be wholly trusted to his grace, the manifestation and proof of this was to be found in complete newness of life and godly conversation. The controlling principle was the subjection of sense in all cases to the rule of the spirit. The old disposition of sensegratification and selfish indulgence must be utterly renounced, and the purity and integrity of the spirit be the steadfast purpose. This is the burden of long discourses, like the sermon on the mount; of striking parables, like the prodigal son, the sower, and the rich man and Lazarus;, and is condensed in innumerable terse expressions and stringent requisitions. "A man's life consisteth not in the abundance of the things he possesseth," for these are not his when God taketh away the soul. "Life is more than meat, and the body than raiment." "Seek first the kingdom of God and his righteousness."2 "Fear not them which kill the body, but are not able to kill the soul; but rather fear him which is able to destroy both soul and body in hell." 3 "What shall it profit a man if he shall gain the whole world and lose his own Luke xii. 13-21. 2 Matt. vi. 24-34. Matt. x. 28. soul? and what shall a man give in exchange for his soul?" and even more intensely, "If thy foot or hand offend thee, cut them off; if thine eye offend thee, pluck it out; better enter into life halt or maimed, or with one eye, rather than that the whole body be cast into hell, where the worm dieth not, and the fire is not quenched." 2 4. JESUS' LIFE AND EXAMPLE WERE LIKE HIS TEACHING." He came down from heaven not to do his own will, but the will of him that sent him; "3 and while he went about doing good, "ministering to others, not others to him," and submitted to the devil's temptation as evincing that he is the more ready to succor us in our temptations; and when his hour was come, he steadfastly set his face to Jerusalem as "straitened till his baptism was accomplished;" there are yet two special instances of the most strik ing magnanimity in holding his flesh to the endurance of what the spirit claimed in finishing his work for us. The first is, when his hour has come, and he says, "Now is my soul troubled, and what shall I say? Father, save me from this hour; but for this cause came I unto this hour. Father, glorify thy name." He was here in full view of the terrible experiences of the coming three days, and his sentient soul was appalled and amazed. What shall I say? 'Mark viii. 34-38. Yield to the shrink ing sense, and cry, Save me from this hour? But that will be to desert the very end of my mission. I came from heaven to meet this very crisis. The flesh must be held to its endurance, and the fixed resolve comes, "Father, glorify thy name ;" and the response, as in thunder, was, "I have both glorified it, and will glorify it again.” The second case is the agony in Gethsemane.1 The tender scene of the last passover was ended, the sacramental supper had been instituted, and the last parting hymn sung; and the Master and disciples go over the brook Kedron to the oft-visited garden. He knew the malice of Jewish rulers, the treach ery of Judas, the timid love and faith of his disciples, and that he must meet and bear his burdens alone; and his sensitive nature was overwhelmingly distressed and dismayed. The whole weight of incarnate humiliation was concentrated in that hour of agony, and he went away alone to give vent to his distressed soul in prayer, and the sweat, as drops of blood, fell from his body on the ground. "Father, all things are possible to thee; take away this cup from me." So sorrowful, even unto death, was he, that he repeats the prayer three times, and 'then the. angel comes from heaven to strengthen him. The bitter cup he was then drinking was not that of the anticipated crucifixion, but a present inward grief and anguish. Of this very scene it is said in Hebrews,2" who, in the days of his flesh, when he had offered up prayers Mark xiv. Luke xxii. Heb. v. 7. and supplications, with strong crying and tears, unto him that was able to save him from death, and was heard in that which he feared." The agony he feared was more than he could sustain with life, and yet the unflinching spirit says, "O, my Father, if this cup may not pass from me except I drink it, thy will be done." 5. JESUS ROSE FROM, THE SEPULCHRE ON THE THIRD DAY. The preceding agony, the dying on the cross, the pale, still corpse in Joseph's tomb, were the last manifestations of mediatorial suffering and reproach. Henceforth he appears a conqueror in triumph. And the manifestations of victory are as necessary to redemption as the bowing of his head in death. He must be a reigning as well as an atoning Mediator. His resurrection is as important in the ends of the incarnation as his flowing blood. As humanity pervaded by deity, he could both lay down his life and take it again, and he is declared to be the Son of God with power according to the Spirit of holiness, by the resurrection from the dead.1 The evidence of his resurrection is as convincing as that of his death; and after his resurrection he further taught his disciples about his coming kingdom, commissioned the apostles to their work, promised the Spirit for which they were to wait at Jerusalem, and then led them to Bethany; and while his hands were lifted in blessing, he was carried up, and 1 Rom. i. 4. a cloud intercepted all further sight. Two heavenly messengers told the gazing people, "This same Jesus shall come in like manner as ye have seen him go into heaven."1 This second coming is more fully spoken of in the Epistles and Revelation, as the closing up of the mediatorial work. Meantime he is at the right hand of power, and the Holy Spirit has authoritative dispensation in the church on earth.2 SECTION III. THE DOCTRINE OF REDEMPTION IN THE DIVINE IN- REDEMPTION from sin includes deliverance from penal consequences, and restoration to divine favor. How "the Word made flesh" avails to this can be made intelligible only in view of the relation in which the sinner stands to God. On the creation of man as sense and spirit, it behooved God at once to put him under appropriate conditions for trial, and such form of trial we have already sufficiently considered. The test given was a law imposed, and the wilful departure from the test was an overt violation of law, and put 1 Luke xxiv.; Acts i. 2 Luke xxiv. 49; John xiv. 16, 17, xvi. 7-14; Acts i. 8, ii. 2-4. |