GOD'S MOTIVE IN
SALVATION.
"I do this for mine holy
name's sake" - EZEKIEL xxxvi. 22.
THERE is a land lying beneath a burning sky, where the
fields are seldom screened by a cloud, and almost never refreshed by a shower;
and yet Egypt - for it is of it I speak - is as remarkable for the fertile
character of its soil as for the hoar antiquity of its history. At least it was
so in days of old, when hungry nations were fed by its harvests, and its fields
were the granaries of ancient Rome. Powers so prolific Egypt owed to the Nile;
a river whose associations carry us upward to the beginning of all human
history; on whose banks, in the tombs of forgotten kings, stand the proudest
monuments of human vanity; the very name of which recalls some of the grandest
scenes that have been acted on the stage of time. The Nile is Egypt: in the
course of long ages its waters have deposited her soil, and by their annual
overflow they maintain her fertility. The limits of that flood are the limits
of verdure; and without her Nile, that great artery of vegetable life, she
would be another Sahara; a vast expanse of burning and barren sands. Humbled as
she now is, let this gift of heaven be improved, as of old, by the skill and
industry of her inhabitants, and, vivified by free institutions and a Christian
government, Egypt would rise from the sepulchres of her kings, and once more
take her place in the van of nations. The truth shall prove her resurrection.
The Gospel shall restore her to life, and to more than ancient prosperity; and
the day is coming when that land, now rich only in memories of the past, now
famous only for her temples and her gods, her pyramids and dusty tombs, for her
throne of the Pharaohs, for her sacred stream, for the wonders God wrought of
old in the field of Zoan, and, dear above all to Christian hearts, for the
asylum she opened to an infant Saviour, shall fulfil a noble destiny. Her day
approaches. These prophecies wait the hour of accomplishment - The Lord shall
be known to Egypt; Blessed be Egypt my people.
From the earliest ages the
source of the Nile was regarded with intensest interest. Whence it sprung and
how its annual flood was swelled, were the subjects of eager but ungratified
curiosity. One traveller after another had attempted to reach its cradle, and
had failed or fallen in the enterprise; and when - travelling along its banks,
from the shore where, by many mouths, it disgorged its waters into the sea,
till its ample volume had shrunk into the narrowness of a mountain stream - our
hardy countryman, boldly facing many dangers and difficulties, at length stood
beside the long sought fountain, this achievement won him an immortal
reputation. I can fancy the pride with which, first of travellers, he looked on
that mysterious spring. How sweet its waters tasted! How he enjoyed his
triumph, as he sat down by the cradle of a river which had fed the millions of
successive generations, and in days of famine long gone by had saved the race
which gave a Redeemer to the world!
Now, what this river, which turns
barren sand into the richest soil, is to Egypt, the Gospel of Jesus Christ is
to the world. It flows through the earth, a pure river of water of life.
Whether transplanted into the garden of the Lord, it now blooms in Paradise, or
is still in the nurseries of earth, every plant of grace owes to the Gospel its
existence and renown. Observe, however, that, though the parent of those
harvests which angels shall reap and the heavens receive, no more in the case
of the Gospel than of the Nile does the bounty of heaven supersede human
exertions. No; but on earth's improvement of heaven's bounty, both temporal and
spiritual blessings are commonly suspended. The hand of the diligent maketh
rich; and as it is according to. the industry or indolence of the inhabitants
that Egypt's river flows either through barren sands or smiling fields, so is
it with the Gospel. It is a blessing only where it is sedulously, and
prayerfully improved; a blessing only when, like the overfiowings of the Nile,
which are conducted along their channels to irrigate its banks, the living
waters, through the use of appointed means, are turned on our hearts and
habits. Not the hearers of the law are just before God, but the doers of the
law shall be justified.
Now, if it be interesting to trace the Nile, or
Ganges, orAmazon to its mountain source, how much more interesting to explore
the stream of eternal life, and trace it upward till we have reached its
fountain. Bruce discovered, or thought he had discovered, the springs of
Egypt's river, among cloud-capped mountains, at an elevation of many thousand
feet above the plains they watered. All great rivers, unlike some great men who
have been born in lowly circumstances, boast a lofty descent. It is after the
traveller has left smiling valleys far beneath him, and toiling along rugged
glens, and pressing through deep mountain gorges, at length reaches the chill
shores of an icy sea, that he stands at the source of the Alpine river, which,
cold as the snows that feed it, and a full-grown stream at its birth, rushes
out from the caverns of the hollowed glacier. Yet such a river in the loftiness
of its birth-place is but an humble image of salvation, how high its source! He
showed me a pure river of water of life clear as crystal, proceeding out of the
throne of God and of the Lamb. The stream of mercy flows from the throne of the
Eternal; and here we seem to stand by its majestic and mysterious fountain; in
contemplating the words of the text, we look upon its spring - I do this
for mine holy name's sake.
In now entering on the question, What
moved God to save man? let us -
I. Attend to the expression, my
name's sake.
This is a very comprehensive term. It indicates much
more than is commonly involved in a name. That, indeed, may convey much
meaning. Adam, for instance, means clay; and formed of the soil,
our first parent receives a name that reminds him of his humble origin. Isaac,
again, means laughter; and by her son's name God rebuked Sarah for
her unbelieving merriment; for listening with a woman's curiosity behind the
door, she had laughed when she heard of her coming child, and how fruit in her
should grow on such an old and withered stock. Moses, again, signifies
drawn from the water ; and that name reminded him, who was to be
the deliverer of others, how he himself had been plucked from the jaws of
death. And - to come to the name that is above every name - in Jesus, our Lord
received a name that revealed his office and anticipated his work; the angel
said, Thou shalt call his name Jesus, for he shall save his people from their
sins. Commonly, however, a man's name throws no light whatever on his future,
on his properties, character, works, life, or destiny. It is nothing more than
an appellation which he receives in infancy, and receives, since the flower is
still in the bud, before his fortune can be told, or his character so much as
guessed at. What's in a name? Its chief end is just to prevent confusion by
distinguishing one person from another.
The name of God, however, as
employed by the sacred writers, has many and most important meanings. In the
20th Psalm, for instance, it embraces all the attributes of the Godhead.
The name of the God of Jacob defend thee; that is, when
paraphrased, may his arms be around; may his wisdom guide thee; may his power
support thee; the bounty of God supply thy wants; the mercy of God forgive thy
sins; may the shield of heaven cover, and its precious blessings crown thy
head. In the days of miracles, again, the name of Jesus carried with it the
idea of his authority, and the efficacy of his power. Uttered by the lips of
faith, it was a word of resistless might. It healed disease, shed light on the
darkness of the blind, and breathed warm life into the cold form of death. It
mastered devils, controlled the powers of hell, and commanded the wildest
elements of nature into instant obedience. Like Pharaoh's signet on Joseph's
hand, he who used that name in faith, was endowed for the time with sovereign
power; whatever he loosed on earth was loosed in heaven, and whatever he bound
on earth was bound in heaven. Standing over a cripple, one impotent from his
mother's womb, Peter said, In the name of Jesus of Nazareth, rise up and walk.
And lo! weakness instantly changes into strength, deformity into gracefulness;
he who had never stood erect till now, bounds from the earth, and, in the
joyful play of new-born faculties, walking, leaping, dancing, singing, ushers
the Apostles into the astonished temple. Powerfull as was this sign when used
by faith, yet on unbelieving lips no name was more useless. Like a residuum
from which the ethereal spirit has been evaporated, or a body bereft of life,
it possessed no virtue or power whatever. In the mere name there was no charm
either to pour light on a blind man's eyeball, or restore vigour to a withered
limb. See how Sceva's seven sons learn that, and learn it to their cost!
Profaning this holy name, and employing it in the forbidden arts of witchcraft,
they attempt to cast out a devil; but Satan's servants find that Beelzebub
casts not out devils. Jesus I know, and Paul I know, says the Evil One, but who
are ye? Hell disowns their authority: the demon defies them. He leaps upon them
with the fury of a savage beast; and, theirs the fate of the engineer who is
hoised on his own petard, they are driven off the field, covered with disgrace
and bleeding with wounds.
Again in Micali iv. 5, where it is said, We will
walk in the name of the Lord, the expression assumes a new meaning, and
indicates the laws, statutes, and commandments of God. Again, in the blessed
promise, In all places where I record my name, I will come unto thee and
I will bless thee, the expression bears yet another meaning: it stands
for religious ordinances and worship, and rears, by the hands of faith, a holy
temple out of the rudest edifice, changing into heaven- consecrated churches
those rocky fastnesses and lonely moors where our fathers found their God in
the dark days of old. Contenting ourselves with these illustrations of the
various meanings of this expression in Scripture, I now remark, that here the
name of God comprehends everything that either directly or remotely
affects the divine honour and glory; whatever touches, to use the words of our
Catechism, His titles, attributes, ordinances, word or works; or anything
whereby God maketh himself known.
II. We are to understand that the
motive which moved God to save man was regard to his own glory.
Where
is boasting then? we may ask with the Apostle. It is excluded. If
salvation is not of merit, but of mercy; not of earth, but of heaven; not of
blood, nor of the will of the flesh, nor of the will of man, but of God,
boasting is, and must be excluded. Grace glorifies man. But for what purpose?
that he may glorify God. It saves man, but saves him that he may sing, not his
own, but the Saviour's praise. It exalts man, but exalts him, that, like an
exhalation, sun-drawn from the ground, and borne up to heaven, each of us may
form a sparkling drop in the bow, which encircles the head that God now crowns
with glory, and man once crowned, with thorns. Although in a sense the
fellow of his Father, and reckoning it no robbery to make himself
equal with God, our Lord himself kept his eye fixed on the glory of God. His
Father's, not his own glory, was the burden of his prayers and the end of his
sufferings. Born for it in a stable, he bled to death for it on a cross, and
was buried for it in a sepulchre. When, on the eve of his last and most awful
sufferings, our champion buckled on his armour for the closing struggle, ere he
joined battle with men, death, and him that had the power- of death, that is,
the devil, was not this his prayer - Father, glorify thy Son, that thy Son also
may glorify thee? Dutiful Son! Pattern of filial piety! thou didst forget thine
own in a mother"s sufferings; and wast more deeply concerned for thy Father's
honour than thine own.
This doctrine, that God saves men for his own glory,
is a grand, a very precious truth; yet it may be stated in a way which seems as
offensive as it is really unscriptural. Have you never observed how concave
mirrors magnify the features nearest to them into undue and monstrous
proportions, and how common mirrors, that are ill cast and of uneven surface,
turn the most beautiful face into deformity? Well, there are some good men
whose minds appear to be of such a cast and character. Neither seeing, nor
exhibiting the truths of the Bible in their proper harmony and proportions,
they represent our Lord in this matter of salvation as affected by no motive
whatever but a regard to his Father's glory, and even God himself as moved only
by a regard to this end. Excluding from their view the pity and love of God, or
reducing these into shrunken and small dimensions, they magnify one doctrine at
the expense of another; and thereby weaken, if not annihilate, some of the most
sacred and tender ties which bind the believer to his God.
It appears to me
that this ill-proportioned theology, this doctrine that the only motive which
God had in redemption was a regard to his own glory, receives no countenance
from the Bible. Does not God pity us, as a father pitieth his children? Taught
to address him by the endearing appellation of Father, oh, what affection,
mercy, love, and loving-kindness are expressed in a term so tender! And if, on
seeing some earthly father, whom his child's wild scream has alarmed, rush up
the blazing stair, or leap into the angry flood, it were wrong, it were cruel,
it were a shame, to suspect him of being dead to natural affection, of being
moved to this heroic act by no other motive than a regard to his own honour, by
no other voice than the calm command of duty, how much more wrong were it to
harbour such cold suspicions of our Father who is in heaven.
1 know that we
should approach so high a theme with the deepest reverence. It becomes us to
speak on this subject, and on anything else that touches the secret movements
of the Divine mind, with profound humility. Yet, reasoning from the form of the
shadow & the nature of the object which projects it, from the image to that
of which it is the reflection, from man to God, I venture to say, that it is
with Him as with us, when we are moved to a single action by the influence of
various motives. To borrow an example from the place I fill : - The minister
ascends the pulpit to preach; and, in preaching, if worthy of his office, he is
affected by a variety of motives. Love to God, love to Jesus, love to sinners,
love to saints, regard to God's glory, and also to man's good - these, like the
air, the water, the light, the heat, the electricity, the gravity, which act
together in the process of vegetation, may all cornbine to form and inspire one
sermon. They are present, not as conflicting but as concurring motives in the
preacher's breast. This difference, however, there is between us and a perfect
God, that though - like the Rhone, which is formed of two rivers, the one
turbid, the other pure as the blue sky above it - our motives are mixtures of
good and evil, all the emotions of the Divine mind, and the influences that
move God to action, are of the purest nature.
God cherishes, indeed, such
respect to his own glory, that, had the salvation of the world been
incompatible with that end, the world had been left to perish. Dreadful
thought! How should that teach us to extol and adore the wisdom which
discovered a way to harmonise the glory of a holy God and the good of guilty
men! In the salvation of the human family, God was undoubtedly moved by a
regard to both these ends. It is an imperfect vision that sees but one motive
here. This subject may be compared to those binary stars which seem to the
naked eye but one, yet when brought into the field of the telescope, resolve
themselves into two shining orbs, that roll in brightness and beauty around a
common but invisible centre. Blessed be his holy name! He loved his own glory,
yet, He so loved the world, that he gave his only begotten Son, that whosoever
believeth on Him should not perish, but should have everlasting life; and
commended his love to us, in that, while we were yet sinners, Christ died for
us. Never, therefore, let us exalt this doctrine of the divine glory at the
expense of divine love to sinners. His love to sinners is his mightiest, his
heart-softening, as an old writer called it, his heart-breaking argument; and
it were doing him, his blessed Gospel, and our own souls the greatest
injustice, if we should overlook the love that gives Divinity its name, which
sent, in his Son, a Saviour from the Father's bosom, and was eulogised by an
apostle as possessed of a height, and depth, and breadth, and length, which
passeth knowledge.
III. Observe, that in saving man for his holy
name's sake, or for his own honour and glory, God exhibits the mercy,
holiness, love, and other attributes of the Godhead.
The truth is, that
God, saves man for much the same reasons as at first he created him. What moved
God to make him? The ball rolls forward over the ground, and the ship moves
onward through the deep, by virtue of an external force; the hand projects the
one, and the wind, caught in her swelling sail, impels the other. But no
foreign agent imparted an impulse to creating power. No one commanded or
compelled God to make man. It is his prerogative to command; the creature"s
duty to obey. Why, then, did he make man? Was it with him as with some lordly
master, who depends for his comfort on his servants ? - or as with a king,
whose glory lies in the number of his attendants, or the brilliancy of his
court ? - or as with the general, who owes his triumphs to the bravery of his
soldiers, and who, however great his military genius, would fight no battles
and win no laurels without an army at his back? Assuredly not. Our
goodness extendeth not to thee, says David. Our wealth makes God no
richer, our praise makes him no happier. Hear, 0 my people. and I will
speak. I will take no bullock out of thy house, or he-goat out of thy fold; for
every beast of the forest is mine, and the cattle upon a thousand hills. I know
all the fowls of the mountains, and the wild beasts of the field are mine. If I
were hungry, I would not tell thee, for the world is mine, and the fulness
thereof.
What moved God, then, to make man, or, when through the
regions of empty space there was neither world rolling, nor sun shining, nor
angel singing - when there was neither life nor death, nor birth nor burial,
nor sight nor sound, no wave of ocean breaking, no wing of seraph moving - when
God dwelt alone in silent, solemn, awful, but complacent solitude, what moved
him to make creatures at all, and with these bright worlds, suns, and systems,
to garnish the vacant heavens, and people with its varied inhabitants a lonely
universe? These are the deep things of God, and it becomes us with our finite
and fallible minds to approach them modestly. If the great fabric of nature, if
the machine of providence, with its wheels rolling within wheels in many and
complicated parts, if these, and the scheme of redemption, are full of
mysteries inscrutable, how much more the infinite mind that designed and
executed them! His meanest works are full of mysteries which, when apprehended,
are not comprehended. I can discover and adore Divinity in a humble daisy. And
if in the creature, that lives for a day and dances in the sunbeam, I see the
wisdom that formed and kindled the sun itself, how can I lay aside the
telescope by which I hold communion with the distant heavens, or the microscope
that reveals a world of wonders in one drop of water, without concluding that,
if the works of God are so wonderful, how much more wonderful his own infinite,
and creating, and eternal mind?
"These are thy glorious works, Parent of good,
Almighty! thine this universal frame,
Thus wondrous fair; thyself how
wondrous then
Unspeakable! who sitt'st above these heavens,
To us
invisible, or dimly seen
In these thy lowest works; yet these declare
Thy goodness beyond thought, and power divine."
Still, by turning the eye inward on ourselves, we may form some
conception of the mind of God; even as a captive child, born and retained in a
dark dungeon, may learn something of the sun from the beam that, streaming
through a chink of the riven wall, travels the grey lonely floor; or even as,
though I had never walked its pebbly shore, nor heard the voice of its
thundering breakers, nor played in summer day with its swelling waves, I could
form some feeble conception of the ocean from a lake, from a pool, or from this
sparkling dew-drop, which, born of the womb of night, and cradled in the bosom
of a flower, lies waiting, like a soul under the Sun of Righteousness, to be
exhaled to heaven.
Look at man, then. Is he a poet or a philosopher, a man
of mechanical genius or artistic skill, a statesman or a philanthropist, or,
better than all, one in whose bosom glow the fires of piety? It matters not. We
perceive that his happiness does not lie in indolence, but in the gratification
of his tastes, the indulgence of his feelings, and the exercise of his
faculties, whatever they be. Assume the same to be true of God, and the
conception, while it exalts, endears our heavenly Father to us. Does it not
present Him in this most winning and attractive aspect, that the very happiness
of Godhead lies in the forthputting, along with other attributes, of his
goodness, love, and mercy? We may be mistaken, and I would not venture to speak
dogmatically; yet this does appear to shed a ray, if not a flood of light, on
some mysterious passages in the providence of God. Shores on which man has
never landed lie paved with shells; fields which his foot has never trod are
carpeted with flowers; seas where he has never dived are inlaid with pearls;
and caverns which he has never explored, are radiant with gems of the finest
form and the fairest colours. Well, it may be, and has been asked, for what
purpose this lavish expenditure of skill and beauty upon scenes, when there is
neither an eye of intelligence to admire the work, nor piety to adore its
Maker? The poet, lamenting genius unknown and sinking into an ignoble grave,
has touched his harp and sung of flowers that waste their sweetness on the
desert air. And up upon the unfrequented shelf of a mountain rock, or rooted in
the crevice of an old castle wall, I have found a flower, opening such blushing
charms to the ardent sun, as put to shame the proudest efforts of human skill.
Did you never sit down beside such a flower, and courting its innocent society,
ask the question, Fair creature! for what end were you made, and adorned with
so much beauty? So lonely, and doomed to bloom, and fade, and die unseen, it
certainly does seem a waste of divine power and skill. Yet may it not be, that
angels, as they flew by on their missions of judgment or of mercy, have stayed
their wing over that lowly, lonely flower, and hovered there awhile, to admire
its beauty and adore its Maker? But whether or no, God himself is there.
Invisible, he walks these unfrequented solitudes, and with ineffable
complacency looks on this little flower as his own mighty work, a tiny mirror
of his infinite perfections. God, it is said, shall rejoice in his work; He
made all things for himself, even the wicked for the .day of wrath.
The
minnow plays in the shallow pool, and leviathan cleaves the depths of ocean;
winged insects sport in the sunbeam, and winged angels sing before the throne;
but whether we fix our attention on his least or greatest works, the whole
fabric of creation seems to prove that Jehovah delights in the evolution of his
powers, in the display of. wisdom, and love, and goodness; and, just as it is
to the delight which God enjoys in the exercise of these that we owe creation,
with all its bounties, so is it to his delight in the exercise of pity, love,
and mercy, that we owe salvation, with all its blessings. Let us be both humble
and thankful. Man had as little to do with saving as with making himself. Eden
and the cross are equally the work of God; nor is he by one tittle less the
Saviour than the Creator of the world. To display his glory in radiant
effulgence, to blaze it out on the eyes of delighted and adoring angels, to
evoke the hidden attribute of mercy to give expression to his grace and pity,
Jehovah resolved to save, and, in saving man, to turn this earth into a theatre
for the most affecting tragedy and amazing love.
Salvation is finished.
Salvation is offered, freely offered. Shall it be rejected? Oh, take the good,
and give God the glory. Say, He is the God of Salvation; and in his name we
will set up our banners. In that ladder whereby faith climbs her way aloft to
heaven, there is not a round that we can call our own. In this ark which, with
open door, offers an asylum in the coming storm, a refuge in the rising flood,
from stem to stern and keel to deck there is neither nail, nor plank, nor beam
that we can claim as ours. The plan of redemption was the design of infinite
wisdom; its execution was left to redeeming love; and it is Mercy, free,
generous Mercy, whose fair form stands in the door, inviting, entreating,
beseeching all to come in. Listen to the voice of Jesus, Come unto me, all ye
that labour and are heavy laden, and I will give you rest. Let his mother teach
you how to speak, and learn from angels how to sing. With her, the casket of a
divine jewel, holding the yet unborn babe in a virgin womb, with Mary say, My
soul doth magnify the Lord; my spirit hath rejoiced in God my Saviour; for He
that is mighty hath done great things to me, and holy is his name. Or, hark to
the angels' song as it comes ringing down from the skies of Bethlehem! Glowing
with seraphic fire, borrow seraphic words; and with the heavenly host, ere they
wheel their bright ranks for upward flight, sing, Glory to God in the highest;
on earth, peace and good will to men.
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