From the facts in the case and the testimony presented in the Scriptures it becomes evident that through the great atonement, the expiatory sacrifice of the Son of God, it is made possible that man can be redeemed, restored, resurrected and exalted to the elevated position designed for him in the creation as a Son of God: that eternal justice and law required the penalty to be paid by man himself, or by the atonement of the Son of God: that Jesus offered Himself as the great expiatory sacrifice; that this offering being in accordance with the demands or requirements of the law, was accepted by the great Lawgiver; that it was prefigured by sacrifices, and ultimately fulfilled by Himself according to the eternal covenant. "He was wounded (as prophesied of) for our transgressions, he was bruised for our iniquities, the chastisement of our peace was upon him, and with his stripes we are healed."
The Savior thus becomes master of the situation—the debt is paid, the redemption made, the covenant fulfilled, justice satisfied, the will of God done, and all power is now given into the hands of the Son of God—the power of the resurrection, the power of the redemption, the power of salvation, the power to enact laws for the carrying out and accomplishment of this design. Hence life and immortality are brought to light, the Gospel is introduced, and He becomes the author of eternal life and exaltation. He is the Redeemer, the Resurrector, the Savior of man and the world; and He has appointed the law of the Gospel as the medium which must be complied with in this world or the next, as He complied with His Father's law; hence "he that believeth shall be saved, and he that believeth not shall be damned."
The plan, the arrangement, the agreement, the covenant was made, entered into and accepted before the foundation of the world; it was prefigured by sacrifices, and was carried out and consummated on the cross.
Hence being the mediator between God and man, He becomes by right the dictator and director on earth and in heaven for the living and for the dead, for the past, the present and the future, pertaining to man as associated with this earth or the heavens, in time or eternity, the Captain of our salvation, the Apostle and High-Priest of our profession, the Lord and Giver of life.
Is justice dishonored? No; it is satisfied, the debt is paid. Is righteousness departed from? No; this is a righteous act. All requirements are met. Is judgment violated? No; its demands are fulfilled. Is mercy triumphant? No; she simply claims her own. Justice, judgment, mercy and truth all harmonize as the attributes of Deity. "Justice and truth have met together, righteousness and peace have kissed each other." Justice and judgment triumph as well as mercy and peace; all the attributes of Deity harmonize in this great, grand, momentous, just, equitable, merciful and meritorious act.
The Book of Mormon is very explicit on these principles. We read therein:
"And behold, I say unto you, this is not all: For O how beautiful upon the mountains are the feet of him that bringeth good tidings, that is the founder of peace: yea, even the Lord, who has redeemed his people: yea, him who has granted salvation unto his people: For were it not for the redemption which he hath made for his people, which was prepared from the foundation of the world; I say unto you, were it not for this, all mankind must have perished. But behold, the bands of death shall be broken, and the Son reigneth, and hath power over the dead; therefore, he bringeth to pass the resurrection of the dead. And there cometh a resurrection, even a first resurrection; yea even a resurrection of those that have been, and who are, and who shall be, even until the resurrection of Christ: for so shall he be called. And now, the resurrection of all the prophets, and all those that have believed in their words, or all those that have kept the commandments of God, shall come forth in the first resurrection; therefore, they are the first resurrection. They are raised to dwell with God who has redeemed them: thus they have eternal life through Christ, who has broken the bands of death. And these are those who have part in the first resurrection; and these are they that have died before Christ came, in their ignorance, not having salvation declared unto them. And thus the Lord bringeth about the restoration of these; and they have a part in the first resurrection, or have eternal life, being redeemed by the Lord. And little children also have eternal life. But behold, and fear, and tremble before God; for ye ought to tremble: for the Lord redeemeth none such that rebel against him, and die in their sins; yea, even all those that have perished in their sins ever since the world began, that have wilfully rebelled against God, that have known the commandments of God, and would not keep them; these are they that have no part in the first resurrection. Therefore had ye not ought to tremble? For salvation cometh to none such; for the Lord hath redeemed none such; yea, neither can the Lord redeem such; for he cannot deny himself; for he cannot deny justice when it has its claim."—Mosiah, xv, 18-27.
The next is a portion of a sermon of the Prophet Amulek, the companion of Alma, to the Zoramites:
"My brother has called upon the words of Zenos, that redemption cometh through the Son of God, and also upon the words of Zenoch; and also he has appealed unto Moses, to prove that these things are true. And now behold, I will testify unto you of myself that these things are true. Behold, I say unto you, that I do know that Christ shall come among the children of men, to take upon him the transgressions of his people, and that he shall atone for the sins of the world; for the Lord God hath spoken it; for it is expedient that an atonement should be made; for according to the great plan of the eternal God, there must be an atonement made, or else all mankind must unavoidably perish; yea, all are hardened; yea, all are fallen and are lost, and must perish, except it be through the atonement which it is expedient should be made; for it is expedient that there should be a great and last sacrifice; yea, not a sacrifice of man, neither of beast, neither of any manner of fowl; for it shall not be a human sacrifice; but it must be an infinite and eternal sacrifice. Now there is not any man that can sacrifice his own blood, which will atone for the sins of another. Now if a man murdereth, behold will our law, which is just, take the life of his brother? I say unto you nay. But the law requireth the life of him who hath murdered; therefore there can be nothing which is short of an infinite atonement, which will suffice for the sins of the world; therefore it is expedient that there should be a great and last sacrifice; and then shall there be, or it is expedient there should be a stop to the shedding of blood; then shall the law of Moses be fulfilled; yea, it shall be all fulfilled; every jot and tittle; and none shall have passed away. And behold, this is the whole meaning of the law: every whit pointing to that great and last sacrifice; and that great and last sacrifice will be the Son of God: yea, infinite and eternal; and thus he shall bring salvation to all those who shall believe on his name; this being the intent of this last sacrifice, to bring about the bowels of mercy, which overpowereth justice, and bringeth about means unto men that they may have faith unto repentance. And thus mercy can satisfy the demands of justice, and encircles them in the arms of safety, while he that exercises no faith unto repentance, is exposed to the whole law of the demands of justice; therefore only unto him that has faith unto repentance, is brought about the great and eternal plan of redemption. Therefore may God grant unto you, my brethren, that ye may begin to exercise your faith unto repentance, that ye begin to call upon his holy name, that he would have mercy upon you."—Alma, xxxiv, 7-17.
And again, to quote from the commandments of Alma to his son
Corianton: