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she had any other in nature, was “holy in Christ, and without blame before God in love." (Eph. i. 4.) Here was grace in the highest possible degree; and grace that was before we had any thing to do with this world, or the things of the world, and to accomplish far higher purposes.

Every step we take in this mysterious subject may well constrain us to say with the apostle: “O) the depth of the riches, both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out! ” (Rom. xi. 33.)

And the text which I have just read to you, as the foundation of my present sermon, had we spiritual apprehensions enlightened to advance any length into the deep mysteries contained in it, would call forth the same exclamation with increasing astonishment, as we waded farther into the ocean of its fulness; but with our present limited faculties we can but just skim the surface; and even here, when supernaturally led by the Lord, we frequently lose ourselves in the stupendous contemplation. “His glory is great in thy salvation ; bonour and majesty hast thou laid upon bim; for thou hast made him most blessed for ever.”

It were to lose time in bringing before you any testimonies from Scripture, by way of shewing to whom these sublime words refer, and of whom they are spoken. They can be applied to none other but to Him “ who being in the form of God, thought it not robbery to be equal with God; but made himself of no reputation, and took upon Him the form of a servant, and was made in the likeness of men.” (Phil. ii. 6, 7.) He, and He alone, it was, and is, of whom these glorious truths are said ; whose works of salvation are beyond conception great; and whose person, of such inherent dignity and power, as shew him to be “ most blessed for ever."

You will perhaps be enabled, under divine teaching, to enter more fully into a scriptural and spiritual apprehension of the sublime truths contained in this portion of the word of God, if you look at the Psalm from whence they are taken, from the opening of it, and observe how they are introduced for the church's meditation. The inspired writer found his mind led out to celebrate the glories of Christ's person, and the triumphs of his salvation; and under these impressions he begins the Psalm in an hymn of thanksgiving to Jehovah, in his trinity of persons, for the victories of our Lord over sin, death, and hell. “The king shall joy in thy strength, O Lord ! and in thy salvation how greatly shall he rejoice !” I admire the comprehensiveness of expression when ascribing salvation to Jehovah, for in his trinity of persons the whole co-operated in the vast design ; and when, as had been agreed upon in the heavenly council, One of the glorious persous, assuming our nature, and becoming the visible Jehovah, had accomplished the blissful purpose, well might it be said, in this salvation “how greatly did he rejoice!”

But the Psalm proceeds. “Thou hast given him his heart's desire, and hast not witholden the request of his lips; for Thou preventest him with the blessings of goodness; Thou settest a crown of pure gold on his head. He asked life of Thee, and Thou gavest it him, even length of days for ever and ever.” All these are so many beautiful expressions to one and the same purport, namely, of the great Mediator's glory in his person and work. The heart's desire of Christ for his Father's honour, and his people's welfare, began from everlasting, when, as he tells us himself, he was set up, and as one brought up wi h Jehovah; and his delights were with the sons of men.” (Prov. viii. 30, 31.) And had I power to describe unto you, according to the many statements of Scripture, of the longings and desires of our adorable

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Lori, when, as soon as he had, in common with the Father and the Holy Ghost, finished the works of creation, he looked forward for the time to arrive, when, according to the settlements in eternity, he would become incarnate, to finish the works of redemption; how his heart's desire was then to redeem his church from the fall, and both then and now to recover them by his grace. Could I describe, or could you and I know, or even conceive, the thousandth, or ten thousandth part of his manifestations of love, in the quickening of sinners, and the comforting of saints, and building up his people in their most holy faith ; what endless volumes might be furnished of Him, and his desires towards his church, who hath so loved her as to die for her, and" to wash her from her sins in his most precious blood!” Well might he be said to be crowned with pure gold, when, in his ascension, he entered the gates of heaven, having obtained eternal redemption for us! (Ps. xxiv. 7. Rev. xix. 12.) And well may every poor sinner, saved by his Almighty grace, put the crown of his own personal salvation on his glorious head, when by descending in the power of his Holy Spirit, he makes that sinner “willing in the day of his power.” (Ps. cx. 3.)

Then follow the words of the text: “His glory is great in thy salvation ; honour and majesty hast thou laid upon him; for thou hast made him most blessed for ever.” The first sublime subject presented to the church in this Scripture, is of salvation, and the glory of it, and which is alike ascribed to Jehovah, in his trinity of persons. “His glory (that is, Christ's glory) is great," in Jehovah's salvation. This, according to the order of the words in the text, is the first branch in the subject to be attended to. Secondly, we are called upon to contemplate the personal glory of our most glorious Christ: “honour and majesty hast thou laid upon him.” And the third point is a very interesting point, as it relates to the church, namely, “for thou hast made him most blessed for ever;or, as the words are rendered in the margin of the Bible, thou hast set him to be blessings.' And yet still stronger is the original ; for the word is plural, .blessedness,' set him to be blessedness ;' that is in the abstract, 'blessedness itself,' for such is Christ. It is not enough to say, that he shall bless the people; for it is not in one, or two, or ten thousand instances of his giving blessing, for he is himself all blessedness; for the Scripture saith: "men shall be blessed in him;" (Ps. Ixxii. 17.) for without him nothing, however seemingly blessed it may appear,

is any blessing at all. Hence speaking of him in the Psalms, ' blessedness is the man,' for so it is in the original, the word is plural. (Ps. i. 1, and xxxii. 1, 2. &c. &c.) The Lord be with us in going over those three distinct branches of the subject; and his unction eminently felt and enjoyed by all his redeemed ones present! Amen. · But before I begin, I would desire that both

you and I may have it impressed upon our minds, that as all that is said in the text is said of God, and not of man, we may not presume to mingle any thing of the creature with the glory of the infinite Creator. Remember all the way through, and never lose sight of it, that it is his glory, and not our's, which is great in his salvation; and as such, we all that are made partakers of this unspeakable mercy are merely receivers only, and alike receivers. The great ones have nothing to bring, and the little ones nothing to offer: "for what hast thou which thou didst not receive ?»

And let me add this one thought more, namely, that as His glory is the first and ultimate end of this salvation, salvation itself is alike suited to the most desperate case of the most desperate sinners. And it forms the strongest, and best, of all possible argu


ments of persuasion, under God's grace, to work upon the mind of any one that is made sensible of his own totally lost and helpless state by nature, namely, that as God s glory is the first object proposed by salvation, God is more concerned for the promotion of his glory than any of his people can be for their happiness. The Lord impress these, great truths upon our minds at this time, while under the hope of his divine unction upon his word, and by his word, I enter upon the several branches of the text, according to the order stated :

And first, as I proposed, the glory of Christ is great in Jehovah's salvation. And that the whole persons in the GODHEAD were alike concerned and took equal part in the great covenant of grace,

is evident from all the relation we have of it in holy Scripture. For while from the unity of the divine essence the act of one of the glorious persons in the Godhead is virtually the act of the whole; (for the GODHEAD is One in substance and cannot be divided) yet are we taught to be on the look out for the respective acts of each towards our persons, as we are in Christ; and to watch the leadings and endearing love-tokens of the Father, Son, and Holy Ghost in the very many and gracious manifestations daily shewn to us in Christ. Every part of Scripture teacheth us to contemplate God our Father as He by “whom the the whole family in heaven and earth is named." (Eph. iii. 14, 15.) And every portion in like manner in the word of God which treats of the person of our most glorious Christ, as relating to his church, speaks of him specially and particularly as the Head and Husband of his people, who, by marrying and redeeming his whole mystical body, hath shewn his personal acts of grace towards them, as the Father hath his by naming them. (Isaiah liv. 5.) And no less God the Holy Ghost hath shewn, and doth shew, his equal

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