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renunciation of his own eternal preroga

tive.

While it is the absolute right of Jehovah, invariably and perpetually to advance his own glory, and while he disclaims all other ends in his government, still, the exercise of that right strictly accords with the happiness of his creatures for it is in the promotion of their happiness that the beauty and excellence of his character are chiefly displayed. Having taken occasion, from their guilt and wretchedness, to manifest his grace, consistently with his equity, he has made himself known to the intelligent universe in brighter and more lovely forms than he could have exhibited (as far as we are capable of judging) by any other mode of administration.

That God was supremely intent on deriving glory to himself from the redemption of sinners, appears in the whole process of that great event. He originated the plan; he appointed, that in the person of Messiah, the nature of offended Deity should be united with the nature of sinful man; and having, by this astonishing instance of condescension, provided us with an efficient Surety, and thereby laid a secure foundation for our acceptance and happiness, he presented a mystery to the universe, which will never cease to be an object of wonder and

praise. Now, as his own glory was the only suitable object of the Divine Being to regard as his ultimate end, so no end besides can be found throughout the universe, of sufficient worth and magnitude to call forth his grace and energy to so vast and magnificent an extent as they appear in the gospel. For it cannot be conceived, that he would have interposed in so extraordinary a manner, and have taken so conspicuous a position in the whole transaction, and have engaged all the glories of his name, for the promotion of any object except that which is confessedly the greatest; and, therefore, the only one worthy of himself.

Besides, had it been possible for Jehovah, in framing the covenant of salvation, to have sought the glory, even of his most exalted creatures, the submission of his designs, for their inspection and approbation, should seem to have been a necessary step; but, "With whom took he counsel, and who instructed and taught him in the path of judgment?" "Who hath known the mind of the Lord, or who hath been his counsellor? Who hath first given to him, and it shall be recompensed to him again? For of him, and through him, and to him, are all things, to whom be glory for ever. Amen!"

This subject is still further illustrated by the entire freeness with which the blessings of

salvation are conferred on sinful creatures. Were the children of Adam required to present some costly offering, in order to secure the enjoyment of those blessings, and were they able to comply with the requisition, the idea of freeness were at an end; "The reward could not be reckoned of grace, but of debt:" consequently, the glory of salvation would redound, at least in part, to those who might be able to produce the meritorious oblation. But this notion is exploded in every page of inspired truth. There, the wretched of every class are invited in the most unequivocal terms to the gospel feast, without money and without price; there, all merit on the part of offending men is dispensed with, and indeed all attempts to propitiate the Deity, by any thing of their own, absolutely prohibited; so that their salvation. should, in all respects, depend alone on sovereign mercy, as it is displayed in the mediation of Christ.

The phraseology which is universally employed in the sacred volume, with reference to this salvation, furnishes a most convincing and impressive view of the subject. Are we called from a state of darkness and sin into the light and purity of the gospel? It is through the great love wherewith God hath loved us. Do we believe in the Saviour? It is through the

riches of Divine grace. Are we renewed and sanctified? It is by the Holy Ghost, whose influence is shed on us abundantly, through Jesus Christ. Do we obtain the pardon of our sins? It is through the blood of redemption. Are we justified? It is freely by grace, in which act Jehovah declares, that he is just, while he justifies those who believe in Jesus.

It is worthy of observation, that, as if to give effect and evidence to these truths, Divine grace, in the primitive ages, obtained many of its first and most splendid triumphs over some of the most depraved characters and classes of mankind. Had a few of the pharisees, or of the more virtuous heathens only, been put in possession of the blessings of redemption, some doubt might exist with us, whether the invitations and promises of the gospel should be taken in their full extent, or not. But those invitations and promises were heard and embraced by sinners of every degree, and the narrative of their "obedience to the faith" is transmitted to us as a detail of so many glorious illustrations of Divine grace. Witness the female penitent whose bosom had been the impure abode of the most abandoned profligacy; witness the repentance of that publican whose former life had been blotted by extortion and falsehood; witness the broken heart of the

crucified robber who was assured by the Lord of life and glory, of a seat in paradise; witness Saul of Tarsus, the jailor of Philippi, the polluted inhabitants of Samaria, of Ephesus, and of Corinth; who, by the influence of grace, abandoned their sins, and embraced the truths of the gospel, and followed the Saviour with zeal and affection, to the end of their lives! Can we require a stronger proof that God designs to receive all the glory of our salvation, than that which is afforded by the extension of its benefits to those who cannot make the least pretence to worthiness!

To hallow the name of God, by ascribing the honours of salvation to his unmerited grace, is perfectly congenial with all the believer's views of reverence, obligation, and gratitude. Though he may not have been guilty of the follies and crimes of those to whom we have just alluded, yet he does not consider himself less indebted to the grace of God for his salvation. He is aware, that, by nature, he was the servant of corruption, and that, allowing for the difference of situation and circumstances, he is scarcely less culpable than the most grievous offenders: he is aware, that if he had not been restrained by infinite goodness, he might have perpetrated similar excesses; or have made the world his idol; or have secured

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