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The facts above stated are, it is presumed, sufficient to prove that the blood and water which flowed from the side of Christ, when pierced by the soldier's spear, were the result of a previous effusion into the pericardial sac of a quantity of blood, which had there separated into serum and crassamentum, and was derived from rupture of the heart. The only conceivable alternatives are simple hæmorrhage into the pericardium, and dilatation of one or more of the cardiac chambers; each of which conditions might, like rupture itself, be induced by violent action of the heart owing to agony of mind, and in each of which the blood might be found after death divided into its constituents. Of these alternatives the former is liable to the objection, that the few instances of the kind placed on record seem to have depended either on the rupture of a blood-vessel, or on some peculiar laxity of the pericardial capillaries, implying local debility or disease. But, as no defect of this or any other description could have existed in the body of Christ, which was perfect and vigorous, and when previously tested in the garden of Gethsemane had been proved to be free from such predisposition, this solution is inadmissible. Objections still stronger apply to the other alternative, namely, dilatation of one or more of the cardiac chambers, for in that case neither would the mode of death have been equally speedy and sudden, nor would the quantity of blood retained in the heart have exceeded a few ounces; and, as even of this small quantity the whole could scarcely have been discharged through the wound made by the spear, the consequent flow of blood and water would not have been sufficiently conspicuous to attract the attention of the evangelist John, and induce him to insert it in his narrative. A weightier ob

-Medico-Chirurg. Review for 1836, vol. xxiv. pp. 298-300;-Edin. Med. and Surg. Journal; vol. lix. pp. 115-117;-Dublin Med. Trans. New Series, vol. i. part i. pp. 11-16.

jection is suggested by the different time required for the coagulation of blood, according as it is situated within or without the vascular system. When effused into the pericardium, owing to a rupture of the heart which proves almost immediately fatal, its mode of concretion cannot materially differ from that which occurs when it is drawn from the body during life. In the latter case it happens, generally speaking, in a few minutes, and the complete separation of the serum and crassamentum in an hour; the process being more rapid when the original temperature of the blood is maintained, than when it is allowed to cool. From a great number of accurate dissections, Mr. Paget has ascertained that this change takes place much more slowly in blood remaining after death within the heart and great vessels, than in that which has been removed from them." In the majority of cases "—he observes," the blood does not coagulate in the body for the first four hours after its rest has commenced, and in many it remains fluid for six, eight, or more hours, and yet coagulates within a few minutes of its being let out of the vessels." --This important fact, not hitherto generally known, is decisive of the point now under consideration. For the death of Christ happened at the ninth hour, that is, about three o'clock in the afternoon, on Friday, the first day of the paschal festival, which as is well known was celebrated at the vernal equinox; and his body was embalmed and laid in the tomb before six the same evening, when the sun set, and the Jewish sabbath began. Between the time of his death and that when his side was

*Hewson on the Blood, pp. 1, 5, 25, 26, 120;-Hey, pp. 37, 38;Hunter, pp. 19, 21, 22;-Wilson, pp. 28-31;-Thackrah, pp. 33, 34, 67, 91.

James Paget, Esq., On the Coagulation of the Blood after Death; in the London Medical Gazette for 1840;-New Series, vol. i. pp. 613

pierced by the soldier, the longest interval which can with any probability be assigned is two hours; an interval which, although abundantly sufficient for the separation of extravasated blood into its constituents, more especially in the pericardium of a body still warm, and fixed in an erect posture on a cross, was, as it now appears, far too short for the coagulation of blood still remaining in the heart.

In conclusion, it may therefore with certainty be affirmed that, between the agony of mind which the Saviour endured in the garden of Gethsemane, and the profuse sweat mixed with clotted blood, which so rapidly followed it, violent palpitation of the heart must necessarily have intervened; this being the only known condition which could have been at once the effect of the former occurrence, and the cause of the latter. In like manner, when on the cross this agony was renewed, and by the addition of bodily suffering was increased to the utmost intensity, no other known condition could have formed the connecting link between that mental anguish and his sudden death, preceded by loud exclamations, and followed by an effusion of blood and water from his side when afterward pierced with a spear, than the aggravation even to rupture of the same violent action of the heart, of which the previous palpitation and bloody sweat were but a lower degree, and a natural prelude. If, while every other explanation hitherto offered has been shown to be untenable, the cause now assigned for the death of Christ, namely, RUPTURE OF THE HEART FROM AGONY OF MIND, has been proved to be the result of an actual power in Nature, fully adequate to the effect, really present without counteraction, minutely agreeing with all the facts of the case, and necessarily implied by them, this cause must, according to the principles of inductive reasoning, be regarded as demonstrated.

PART II.

ELUCIDATION OF SCRIPTURAL TRUTH BY THE
FOREGOING EXPLANATION.

CHAPTER I.

ON THE DOCTRINE OF ATONEMENT IN RELATION TO THE DEATH OF CHRIST.

IF the view above taken of the immediate cause of the death of Christ is correct, it ought to be in perfect harmony with all the representations made on the subject in Scripture, whether in the form of types, prophecies, narratives, symbols, doctrines, or precepts. To show that this is really the case, and that it not only agrees with all the inspired statements, but also affords them new and valuable illustration, thereby acquiring, if that were necessary, additional evidence for itself, is the object of the remaining part of this treatise. .

Had it pleased God to proclaim atonement by the blood of Christ as a matter of simple revelation, it would have been the duty of mankind to accept the testimony without further inquiry. Since, however, he has chosen that it shall be not only declared as a doctrine, but also demonstrated as a fact, it becomes at once their duty and their privilege to examine with devout attention the evidence whereby he proves that he pardons sin without

clearing the guilty, and-" is just even in justifying him that believeth in Jesus."*-That sinful beings could not be thus justified by an arbitrary act of grace, but only through the medium of an atonement, that is, by a competent victim suffering in their stead the penalty due to their sins, is the dictate both of reason and of revelation. The laws of God, like the divine essence itself, are immutable, and constantly in action. Their claims are imperative and inviolable. To pardon transgression without demanding compensation would render the judge an accomplice with the criminal; and in no other way can the bolt of vengeance be averted from the head of the guilty, than by falling on that of a suitable substitute. Yet, it may naturally be asked, How can these things be? The penalty due to sin is nothing less than the divine malediction. Was it either just or possible that this malediction should fall on the beloved Son of God, in whom the Father was ever well pleased, and never more so than when he was thus achieving by his death the salvation of mankind? To elucidate in some degree this point, without pretending to fathom all the depths of a subject which in its full comprehension exceeds the capacity of the human mind, it may be observed that the primitive character both of sin and of its punishment is negative. In violating moral principle the sinner abandons God, and, by a necessary reaction, God, who is as it were moral principle personified, abandons him; not indeed totally, for that would be annihilation, but to the precise extent prescribed by consummate equity and wisdom. His outward suppport he withdraws in part, the enjoyment of his friendship and the sanctifying influence of his Spirit he withdraws entirely; but still retains the prerogative of providing an atonement in harmony with all his attri

* Exodus, chap. 34, v. 5-7;-Rom. chap. 3, v. 23-26.

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