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belongs all the glory. Christ, knowing the worth and excellence of his own name, said to his disciples, “Whatsoever ye shall ask the Father in my name, he will give it you.”* The reason why there is so much weight and worthiness in the name of Christ, is, not because he has borne the weight of his Father's wrath, but because he has done his Father's work.
The gift of salvation is through the blood of Christ, and the reason is, because it was shed in bruising the serpent's head. This triumph over “that wicked one." opens the door of salvation to, fallen man; and all the praise of man's salvation belongs to this mighty Conqueror.
David conquered Goliath alone, and therefore all the praise belongs to David. And to the Antitype of David belongs all the praise of our salvation; for he has
conquered the symbolical Goliath, and triumphed gloriously over all the powers of darkness. This is the essence of atonement. This is the only ground of hope.
But if mankind could not be redeemed from sin, and delivered from the captivity of Satan, unless Christ should suffer all the dreadful evils adequate to eternal damnation; then, as it seems to my short view of things, Satan would be extremely gratified; and this being the case, he would by no means feel bimseif completely conquered: a degree, at least, of triumph, would ever remain in his mind,
T'he Scheme of Substitution, or Christ's suffering in the room and stead of sinners, all the evil which they deserve, evidently affords occasion to the proud spirit of “Abaddon, the angel of the bottomless pit,” to boast and triumph. But the scheme of redemption, as represented in the doctrinal part of this work, exhibits Satan with his head bruised to death, and under the feet of Messiah. It exhibits Christ as a glorious Conqueror, speaking in righteousness, and mighty to
* John xvi, 23.
save. “This is he who cometh from Edom with gar:ments deeply died from Bozrah, who iş magnificent in his apparel; marching on in the greatness of his strength.”
The six first verses of the chapter, from which the text is taken, prefixed to this discourse, Bp. Lowth has explained as follows: The Prophet, (or rather the church he represents) sees the great Deliverer, long promised and expected, making his appearance, after having crushed his enemies, like grapes in the winepress. The comparison suggests a tremendous idea of Omnipotence, which its unhappy objects can no more resist, than the grapes can resist the treader. Indeed, there is so much pathos, energy and sublimity, in this remarkable passage, as hardly any thing can be conceived to exceed. The period to which it refers is probably the same with that predicted in the 1916 chapter of the Revelations, some parts, of wbich, (13. &c.) are expressed in the same terms with this, and are generally understood of the fall of Antichrist and his followers, of which the destruction of Babylon. Edom or Bozrah, may be considered as an emblem.” This exposition is doubtless a just one. And between it and that of the celebrated Faber, there is no disagreement." Let it be then, that Messiah will, at the predicted period, appear, and overthrow Antichrist and his associates, "at Megiddo' in Palestine.” Still these authors, I believe, will allow that a founda
2 tion was ultimately laid for the overthrow of Antichrist in the destruction of Apollyon, the mystical Antichrist, through whe blood of the” everlasting covenant."
When the Seed of the woman had bruised the head of the serpent, the way was prepared for Messiah to overthrow Antichrist and his followers; together with all who shall in any way justify the cause of Antichrist, from the beginning to the end of time. He will not only triumph over the Gog and Magog mentioned by the Prophet Ezekiel, but he will over throw Apocalyptical Gog and Magog. “And when the thousand years are expired, Satan will be loosed out of his prison, and shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of which is as the sand of the sea. And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from God out of heaven and devoured them. And the devil that deceived them was cast into a lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night forever and ever."*
V. It is evident from what we have heard, that salvation is of grace.
This perfectly agrees with the Bible representation of the method of salvation. All the inspired writers either expressly or implicitly celebrate salvation by grace. “The Lord is my strength and my song,” says Moses, "and he is become my salvation.". The general tenor of the Psalms is a celebration of God, as the God of salyațion. And says Job, speaking of God, "He also shall be my salvation;" for an hypo. crite shall not come before him. And, Behold,' says Isaiah, “God is my salvation; I will trust and not be afraid: for the Lord Jehovah is my strength; he also is become my salvation. Therefore with joy shall ye draw water out of the wells of salvation."
Christ proclaims himself the Saviour; and he promises salvation to all those who come to him; and the only way to him, is that which proclains salvation by mere grace. : Christ said to the Jews, “Murmur not among yourselves. No man can come unto me, except the Fa. ther who hath sent me, draw him.”+ We must be taught of God, we must hear and learn of the Father, or we cannot come to Christ. The power which draws sinners savingly to close with Christ, implies ant act of divine grace. Nothing short of the power of God can raise sinners io life, and cause them to unite to Christ by faith and love. Qualifications for salvation, therefore, are of grace, as much as salvation itself. Salvation is of God. “This is the heritage of the servants of the Lord, and their righteousness is of me, saith the Lord.” The prophet proceeds, and observes thus, “Lord thou wilt ordain peace for us; for
* Rev. xx, 7-11.
* John vi, 44.
; thou also hast wrought all our work in us."*
The apostle is abundant, and very particular, in teaching us that salvation is of grace. In his Epistle to the Ephesians, be says, "by grace are ye saved through faith, and that not of yourselves, it is the gift of God. Faith is of grace, as well as salvation itself; therefore he adds, “Not of works, lest any man should boast.” To prove salvation by grace, the apostle grounds his argument upon this truth, that man by nature is dead in sin. "God who is rich in mercy for his great love wherewith he hath loved us, even when we were dead in sins, bath quickened us together with Christ; by grace are ye saved.”+ Hence, sinners are no less dependent on grace to be raised to spiritual life, than they are to be raised to salvation itself,
And as Satan was the agent, by whose guile mankind were thrown into a state of moral death, so, agreeably to prediction, bis head must be bruised, before sinners can be raised from that wretched condition.
Some think that God could consistently give repentance to sinners without the atonement. But how would it be consistent for God to bring rebels to repentance until Satan their leader be subdued?
To turn rebeis against their leader prior to his being conquered, would be implicitly seeking aid from men, to assist in conquering the serpent. But, “I have
* Isa. xxvi, 12.
* Eph. ü
trodden the wine press alone, says Messiah, and of the people there was none with me.”
Besides, on the ground on which God can consistently give repentance, he can give pardon. That repentance and all holy exercises are gifts of grace, is as evident as that pardon of sin is of grace. If God mean to pardon any, and designs not to pardon any but the penitent, then he must give repentance to those whom he means to pardon. For if he do not give them repentance, he will never have an opportunity to grant them a pardon. What if God should say to a sinner dead in sin, Arise to spiritual life by your own strength, without any aid from me; or come to Christ without being drawn of the Father, and I will pardon your sins: On such a proposal, no one ever would, or ever could be pardoned. If God wait for sinners to repent of themselves in order to receive a pardon, the grant will never be made. If, therefore, God intend to save a sinner, he must give him repentance; and, if salvation is of grace, so is repentance. It would answer no' purpose to make provision for pardon and salvation, but none for the gift of repentance: God, therefore, hatb exalted his Son with his right hand to be a Prince and a Saviour, to give repentance to Israel, and remission of sins.” The glory and the praise therefore of the whole building, from the first foundation to the head-stone of the same, belong to Jesus Christ. Gud is under obligation to fulfil all his promises to his beloved Son Jesus; but what Christ has done in the work of redemption in making atonement for sin, brings God under no obligation to the sinner. The salvation of the sinner is of grace, and God remains a Sovereign still Atonement din minishes nothing from the freeness of grace. It lessens not the Divine Sovereignty; it encroaches not upon the divine prerogative. God has a right, notwithstanding the atonement, to do his pleasure with rebel
God will glorify his name, that is, promote the good of his kingdom, by the saivation or destruction