still, at the present day, the Author of our salvation, and will continue to be so forever."ו

II. His legal right to save sinners. The just Governor of the universe (Heb. 7 : 2, βασιλευς δικαιοσυνης), before his entrance on the government of the world, made provision, that the honour of the law, according to which he dispensed rewards and punishments, should not be violated, but on the other hand rather promoted, by the work of redemption, and by the mercy which, for special reasons, he extended to the family of man. This he accomplished by his own personal obedience and by voluntarily suffering the punishment of our sins. In order to maintain the honour of the divine laws, which was so important to the future Ruler of the world, the right to bestow salvation on men was given him on the condition that he should take upon himself the punishment due to them.2

III. Dignity of Jesus. The dignity of Jesus is evident from the fact, that by virtue of it he is enabled to extend relief to men, and from the circumstance that he is, at the same time, Priest and King. Hence he is called "King of peace,” (βασιλευς ειρηνης, שָׁלֵם i. q. שָׁלוּם ,as is remarked in the Dissert. de sensu histor.), i. e. a king who is author of salvation. He is called, in Heb. 6: 20, "priest according to the order of Melchisedek, that is, Priest and King.

Δοξῃ και τιμη εστεφανωμενος-αρχηγος σωτηριας. Acts 5: 31. Heb. 5: 9. 2:10. comp. v. 9. "The great honour of being Author of salvation to his brethren, belonged to the exaltation of Jesus, τελειωσις.”3

IV. Administration of Christ for the benefit of his people.

1 De notionibus universis in theologia Dissert. Vol. I. p. 298 &c.

2 On the Design of the death of Christ, p. 575, 669.

Luke 1:33. Heb. 7:24-28. On the passage 1 Cor. 15: 24 -28, see the Dissert. de notione regni coelestis, p. 19. Compare $ 42. Ill. 10. § 83. III. 11.

§ 95.

The happiness which Jesus derives from the welfare of his people, constitutes part of his reward.

Jesus will forever continue to feel the most ardent desire for the welfare of his people (1); and in the accomplishment of this desire, he finds the reward of his obedience. Hence, it is evident that the residence of Jesus in heaven must be beneficial to the interests of his people. The happiness which he is himself to enjoy, is connected with the welfare of mankind, who are so dear to him. He is beloved (2) and honoured (3) when his friends are honoured and beloved. It is on his account, that those who strive after holiness, are pleasing to God (4), notwithstanding their imperfections; it is through his influence, that they may now pour out their supplications with confidence, for the aid of heaven (5).

ILLUSTRATIONS.

I. The desire of Jesus for the welfare of his people-John 10:14-28. 14:21. 15:10. 17:24. Rom. 8: 34, who shall separate us from the love of Christ? Heb. 7:25. 4:15.

II. How Jesus is beloved.-John 17:23, 26, thou hast loved them as thou hast loved me. 14:21, 23. 16:27, the Father loveth you, because ye have loved me. 3:35. Compare § 87.

III. 7.

III. How he is honoured.-John 12: 26, if any man serve me, him will my Father honour. 8:50, the Father seeks my honour-" verily, to him who keepeth my word, will he give eternal life."

IV. We are accepted for Christ's sake.-1 John 2:1. Rom. 8:34. 1 Pet. 2: 5, spiritual sacrifices acceptable to God through Jesus Christ. Heb. 13:21, "May God work in you what is well pleasing in his sight, through the mediation of Jesus Christ." The sacrifice of Christ and the divine approbation of his perfect obedience, is of much advantage to us, even in the acceptance of any thing good that is in us; for our best works are mingled with sin. v. 15, "Let us bring unto God a sacrifice of praise, through the mediation of Christ our Priest, through whose influence our prayers are made worthy of acceptance."1

V. Heb. 10: 19-22, let us draw near in full assurance of faith. 4:15.

§ 96.

Jesus promotes the welfare of mankind, by virtue of his dominion over all things.

But it is not only for Jesus' sake, it is also through Jesus, that God bestows salvation on man. It was with this view, that the man (1) Jesus was raised from the dead, that (2) he might be Lord and Judge of the whole human family, of the living. and the dead (3). And as the administration of the concerns of man could not well be conducted, excepting in connexion with the government of the

whole universe; the whole world (4), even the ranks of angels themselves (5), are, in connexion with the human family, subjected to the government of Jesus (6).

ILLUSTRATIONS.

I. The man Jesus. John 5:27. Acts 17:31. Compare $65. III. 7.

II. Design of his resurrection. Rom. 14:9, for to this end Christ both died and rose and revived, that he might be Lord both of the dead and the living. Col. 1: 18, "he is Ruler (αρχη Tit. 3: 1) after he had been raised from the dead, in order that he might be the first among all." It was needful that he should die, in order to obtain that universal dominion which is so beneficial to the interests of his children, and that he should rise again, in order that he might actually enter on this dominion. See Dissert. I in ep. ad Coloss. note 33. 30.

III. Christ the Judge.-Acts 17:31. Rom. 4:9.2 Tim. 4: 1. Acts 10: 42.

IV. Christ's universal dominion. -Eph. 1: 20-22. Col. 1: 18, and he is the head of the (his) body, the church. The universal dominion of Jesus is the subject of discourse in the preceding and subsequent parts of the context. When the church is called "the body of Christ” (σωμα Χριστου Ephes. 1: 23), her particular connexion with the Lord over all things (v. 20, 22) by virtue of which he is particularly her Lord, κεφαλη ύπερ παντα ν. 22, is compared to the union between a husband, κεφαλη, and wife, σωμα (Eph. 5: 23, 28). See also *2 Cor. 11: 2. John 3:29. and Dissert. I. in epist. ad Coloss. Note 29, 30. Compare supra § 78. III. 8.

V. Christ is Lord over the angels. Matth. 13: 41, the Son of man shall send forth his angels. Heb. 1:14, λειτουργι

κα πνευματα “they must await the commands which are given them from the throne on which Jesus sits."1

VI. Jesus exercises universal dominion. Ephes. 1: 10, "God hath determined in the time that yet remaineth (in the time of the New Covenant) to commit the government of every thing that transpires in heaven and on earth, into the hands of Jesus" (ανακεφαλαιωσασθαι τα παντα εν τω Χριστῳ, summam rerum omnium Christo permittere. See Diss. de sensu vocis πληρωμα, § VII.

§ 97.

Agency of Jesus in bestowing salvation on his worshippers in the life to come.

All those who do not themselves prevent their salvation, are, when they leave this world, received by the mighty Redeemer into the habitations of the blessed. (2 Tim. 4:18. Comp. § 65.) And the presence of this most blessed of all men, is a source of pleasure and of various blessings (1) to the inhabitants of those regions, even for those who had entered them previously to his arrival there. § 65. Ill. 5. Finally, he will prove himself the Redeemer of his people, by delivering their bodies (2) from death, and by all (3) the manifestations of his power connected with it (§ 61.65), and bestow salvation on them in the new dispensation by his everlasting dominion (5).