When we turn over the page
of history, and reflect on the ages that are past, and more especially
when we trace the various wanderings of the favoured descendants of
Abraham, we are still more impressed with his goodness and wisdom as the
God of providence.
When we turn to the
inspired volume, and behold the just and Perfect nature of the law, which
he has there announced to us, we are led to adore his perfect justice and
holiness as the great Lawgiver.
From these sources we may
deduce many of the attributes of God, and form some conception of his
moral character; but there is a darkness which envelopes it, which not one
ray of mercy irradiates; there is a cold gloom which hangs around it, and
which is not enlivened by one spark of love.
It is only through the
atonement that we can behold him as the God of mercy; it is here that he
is emphatically styled the God of love. It is only as he appears in the
person of the Saviour that we dare approach unto him; it is only here that
he condescends to be called "Immanuel, God with us."
Here the darkness and
uncertainty through which we viewed him, are dispelled, and life and
immortality are brought to light by the gospel. Here mercy and truth meet
together, righteousness and peace embrace each other.
The nature and design of
the wondrous scheme of redemption are beautifully and simply described to
us by Jesus Christ himself, who tells us, that "God so loved the world,
that he gave his only begotten Son, that whosoever believeth in him should
not perish, but have everlasting life."
Here man is represented as
perishing; for God gave his Son, that whosoever believeth in him should
not perish; by which is evidently implied, that man, previously to his
believing in the Son of God, is in a perishing condition.
We would first then
consider the perishing state of mankind which called for the intercession
of the love of God; and which is the state of every sinner before he
believes in the Saviour.
Here we would remark, that
God did not create man in this perishing condition; he brought it upon
himself. In the beginning, God created man in his own image, that is, with
a moral character in conformity with his own, with a heart pure and holy,
and abhorring iniquity. In this state of holiness, and at that time when
man was morally able to keep the commandments of an infinitely pure and
just God, his Creator, as a pledge of his attachment to himself, desired
him not to eat the fruit of a certain tree in the garden in which he had
placed him; and at the same time warned him, in the most solemn manner, of
the consequences of his disobedience. "In the day that thou eatest
thereof, thou shalt surely die."
In defiance of this awful
warning, the first of mankind put forth his hand and broke the commandment
of that God who had bestowed upon him every blessing. In consequence of
this transgression, a state of things took place, in which every
descendant of Adam has been utterly unable to keep that law which God was
pleased to reveal to them. This law is of necessity in accordance with
God’s own character, — perfect, — promising life to every one that abideth
in all things that are written in it, to do them; and at the same time
declaring, "The soul that sinneth it shall die." Such a law is the only
one which could be given by a perfect God. Man had undergone a change: he
was now become unable to keep any of the commandments of the Lord; but
because man had fallen, the law of God was not to be suited to his
depraved capacities. Such an adaptation would have argued change in the
Lawgiver, —in Him who knows no variableness nor shadow of turning. This
law every individual of the human race has broken times and ways without
number. We all, like lost sheep, have gone astray. All have sinned and
come short of the glory of God.
This, then, was the state
of our fallen race; we had all broken God’s law, and were exposed to its
just condemnation. A holy God could not wink at sin, nor a just God
forgive iniquity:—it behoved that satisfaction should be made, or that the
whole human race should be given up to endless destruction.
Such satisfaction man could
not make; he could not even perform his duty, much less atone for the sins
he had committed.
None of the blessed spirits
before the throne could give for us the satisfaction required; they were
all bound, as well as we, to render perfect obedience for themselves at
every moment of their existence, and could, therefore, perform no
supererogatory duty to atone for the sins of others. Since then man had
sinned, since he could render no satisfaction for himself, and since no
created being, however exalted, could render it for him, there was but one
alternative: it was necessary that the required satisfaction should be
made by the Judge himself, or that man should be consigned to endless
punishment.
This is the condition
alluded to in the passage we have quoted. It was when man was in this
state, when he had made God his enemy by his multiplied transgressions,
that that very God against whom he had offended, "so loved the world, that
he gave his only begotten Son, that whosoever believeth in him should not
perish, but have everlasting life." Yes! at that very time when all that
was dear to man seemed lost for ever,—when there seemed to be no way of
escape, — when there was no eye to pity nor hand to help, even then God
said, "I have found a ransom." His eye pitied, and his right arm wrought
salvation. No sooner had man fallen from his innocence, than God declared
to him that "the seed of the woman should bruise the head of the serpent."
This was the first of that lengthened series of prophecies regarding a
future deliverer, which terminated in the coming of our Lord Jesus Christ.
It was through faith in his name, as foretold in those prophecies, that
the people of God were saved, who lived before his coming; it is through
faith in his name, as manifested in the gospel, that more sure word of
prophecy with which we are favoured, that believers are saved now; and
through faith in his name also shall the elect be saved unto the latest
generations. "For there is none other name under heaven, given among men,
whereby we must be saved."
The design of the mission
of Jesus Christ, we conceive, consists chiefly in two things: — the one is
usually denominated our justification, the other, our sanctification. The
first of these consists in our freedom from wrath, as the punishment due
to our sins; being that part of the atonement which reconciles our
forgiveness with God’s justice, that through which he can be just and the
justifier of the sinner who believeth in Jesus.
The second, or our
sanctification, is that which fits us for enjoying eternal life in the
presence of God; being that part of the scheme of redemption which
reconciles our reception into favour with God’s holiness; that through
which he can be of purer eyes than to behold iniquity, and yet hold
communion with the most polluted sinner who believeth in Jesus.
We have already shown that
no less a being than God could atone for sin; but we must now remark that
as man had sinned, so the law required that man should suffer. It was for
this reason chiefly, we conceive, that our Saviour took not on him the
nature of angels, but took upon him the seed of Abraham, being thus fitted
in the estimation of the law to atone for the sins of man. Having
therefore in due time appeared in the flesh, and sojourned a considerable
time on earth for an example to his followers; the time drew nigh when the
sentence of the law should be fulfilled in him who knew no sin; when he,
who was God over all, blessed for ever, and who thought it no robbery to
be equal with the Father, should be made a curse for us.
The sentence of the law was
death; it behoved therefore, that the substitute should bear that
sentence, — and he did bear it in its fullest extent. He bore our sins in
his own body on the tree, and thus magnified the law, and made it
honourable. While hanging on the accursed cross, the Son of God exclaimed,
"It is finished; and he bowed his head, and gave up the ghost." Then was
justice satisfied,--it had wreaked its vengeance on the person of our
Surety; and thus as many as believe in him, are saved from the wrath to
come.
While he thus obtained our
justification on Calvary, our great Redeemer also made provision for our
sanctification. While he was yet with his disciples on the earth, he
promised to send to them "another Comforter, even the Spirit of truth." To
sanctify the heart of the believer, and to assimilate his character to
that of God, is the peculiar office of the Holy Spirit. Sanctification is
not, like justification, attained at once; it is a progressive process.
When a sinner believes in Jesus, his justification is completed, he is
entirely freed from the punishment due to sin; but he is then only
partially freed from the influence of sin itself. The work of the Spirit
is only begun in his heart. That work, however, will still go on; day by
day he will increase in love for holiness, and hatred of sin, though it
will never be completed on this side of the grave.
Such, we conceive, is the
design of the gospel, and such the means employed to accomplish this
design. We shall now attempt to show the fitness of the means for the end.
We have already seen that
the law was not adapted to the fallen state of man, nor indeed could be,
so long as God was just; but "what the law could not do, in that it was
weak through the flesh, God, sending his Son in the likeness of sinful
flesh, and for sin, condemned sin in the flesh; that the righteousness of
the law might be fulfilled in us, who walk not after the flesh, but after
the Spirit."
To man in his fallen and
depraved state, the gospel is most admirably adapted. In calling upon a
sinner, it does not address itself to his generous feelings; it does not
appeal to his gratitude, and say, "Can you any longer remain in
disobedience to that God who has done so much for you?" "Can you any
longer love sin, when you see its awful consequences in the death of the
Redeemer?" The force of such language could only be felt by a renewed
mind; such language were addressed to an unregenerate sinner in vain.
In his mind there is no
generous feeling; it is wholly selfish. In his mind there is no impression
of the love of God; there can, therefore, be no corresponding emotion of
gratitude. How then, does the gospel address him? Is there yet any
principle left in his depraved mind, which may be impressed by its
declarations? Yes, there is such a principle, it is this very selfishness
by which we have characterized him, it is a love of self, a desire of
self-preservation, a desire, when he sees his danger, to escape from the
wrath to come. "What shall I do to be saved?" is the language of every
sinner in this condition. It was for such characters that the gospel was
intended, and it is to such that it holds forth its most gracious
invitations. "Believe on the Lord Jesus Christ and and thou shalt be
saved." "Come unto me, all ye that are weary and heavy-laden, and I will
give you rest."
If, through the blessing of
the Holy Spirit, the sinner be led to this refuge, he immediately
experiences a heavenly joy, a peace which the world knoweth not. To this
joy succeeds love. His heart is now in some degree sanctified, and hence,
he is in some degree capable of receiving impressions of holy love; the
emotion of gratitude is excited in his bosom, and he loves in return. He
feels that the debt of love which he owes is far greater than he can ever
pay: and his language now is, "What can I do too much for him that died
for me?’ It is no longer a selfish principle which influences his conduct;
he is now resolved to live not to himself but to Him who died for him, and
who rose again. It is not now we apprehend merely through the fear of
future punishment, or even through the hope of future reward, that he
avoids sin, and follows after holiness. He has now acquired a new nature,
which cannot take pleasure in iniquity. He is not indeed, freed from sin,
for then he were perfectly happy; but it is now the object of his
abhorrence, and he is looking anxiously forward to the time, when it shall
no more break in upon his enjoyment.
Thus we have attempted to
give a cursory sketch of the nature and design of the mission of our
Saviour; we have endeavoured to show how he reconciled the foregiveness of
sinners, and their reception into favour, with the justice and purity of
the divine character; and also the fitness of the means employed for this
purpose, and the wondrous change produced by them, upon the character of
man. And now let the reader solemnly ask his own heart, "Am I a partaker
of the mercy here exhibited?" "Have I been led to commit my soul to the
keeping of Jesus?"
On the result of these
questions depends our eternal happiness. And in this important inquiry let
us not deceive ourselves; "A tree is known by its fruits." If our
character does not correspond with the precepts of the gospel, whatever we
may think, we have not believed it. And if we thus find that our belief
has been merely nominal, let us seek God before it be too late; let us
come to him in the way which he has appointed while it is called to-day;
let us recollect that "now is the accepted time, and now is the day of
salvation." Let us remember that every moment we put off, our hearts are
acquiring an additional degree of hardness; and let us take warning from
the declaration, that "He that being often reproved, hardeneth his neck,
shall suddenly be destroyed, and that without remedy."
But, if we do experience
something of that joy and love which the gospel describes, and have thus
reason to think that we have believed in the Son of God; let us not be
content with what we have already obtained; let us forget the things that
are past, and press onward to the things which are before, for the prize
of our high calling in Christ Jesus. Let us recollect that there is no
standing still; that if we are not growing in holiness and spiritual
strength, we must be falling back. Let us beware of thinking that the
contest is over, as though we were already perfect; let us remember that
sanctification is a progressive work; that it is not to be attained in a
single day, or a single year, or in a series of many years, nor ever
wholly attained, so long as we remain in this world of sin.
As a means of attaining
greater degrees of grace, let us look to the Saviour and reflect on his
finished work; the more we think on his sufferings, the more will we hate
sin, which was the cause of them! The more we reflect on his love to us,
the more will we love in return; for "we love him, because he first loved
us." With our love, our holiness will increase, and we shall be the more
assimilated to his glorious character; and consequently, we shall the more
largely partake of that happiness which is enjoyed by him in full
perfection. The subject of the love of God as exhibited in the atonement,
is infinite, and will be the theme of our praises through eternity. But
though never able fully to comprehend, yet may we ever be learning more of
the height, and depth, and breadth, and length of that love which passeth
knowledge.