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The Christian Philosopher; or, Science and Religion

Note XII, p. 146.—Strictures on a certain sentiment respecting the Work of Human Redemption

Note XII, p. 146.—Strictures on a certain sentiment respecting the Work of Human Redemption

The sentiment referred to in this paragraph, ‘That there never was nor ever will be, through all the ages of eternity, so wonderful a display of the Divine glory as in the cross of Christ,” has been frequently reiterated, in sermons and in systems of divinity, and is still repeated by certain preachers as if it were an incontrovertible axiom, which ought never to be called in question; and is no doubt intended to magnify the Divine attributes and the work of redemption. But it is nothing more than a presumptuous assumption, which has a tendency to limit the perfections of Deity, and to present a partial and distorted view of the economy of human redemption. For, in the first place, it has no foundation in Scripture.—There is not a single passage from which it can be legitimately deduced. The onus probandi, on this point, rests with those who make the assertion. A gentleman, when lately conversing on this subject, brought forward the following interrogation, as a demonstrative argument in proof of the position in question: “Is not redemption declared in Scripture to be the chief of all the works of God?” but he was not a little surprised when he was informed that the passage, which he had partly misquoted, is applied to the behemoth, or the elephant, as stated in Job, xl, 19.—2dly, The assertion is as presumptuous as it is unfounded. It takes for granted that we know all the events which have already happened, and which are now taking place throughout the whole range of God's universal empire. This empire seems unbounded; and that portion of it which we can minutely explore is but as a point in comparison of the whole. But before we can, on good grounds, hazard such an assertion as that under consideration, we must have explored all the dispensations of God, through every portion of his vast dominions; and be able to form a comparison between the different displays of divine glory made to all the different classes of intellectual beings under the government of the Creator. And who among the sons of Adam can lay claim to such high qualifications for pronouncing so sweeping a decision on this point?—3dly, It sets limits to the Divine perfections and operations. For although it could b proved (which it cannot be), that no such display have hitherto been made to any other beings, ye who can take upon him to assert that displays on Divine perfections, far more glorious and astonishing, will not be exhibited during countless age, of eternity which are yet to come? To set limits to the operations of Almighty power and boundless benevolence, during the lapse of infinite duration, is not the province of any created intelligence, and far less of man, who stands so low in the scale of universal being.—4thly, It tends to damp the hopes and prospects of immortal beings, when looking forward to an interminable existence. For this sentiment leads them to conclude that they are already acquainted with the greatest display of Divine glory which can be made; and that, whatever scenes of wonder may be exhibited in the future world, they must of course be all inferior to this in point of extent and grandeur.

The redemption of the human race, as displayed in the Christian revelation, is a theme sufficiently grand, astonishing, and interesting to command the attention of all who are convinced that they belong to an apostate race of intelligences, and to excite the admiration and gratitude of all who have experienced its benefits; and it stands in no need of such unfounded and extravagant assertions to display its riches and glory. “Will a man speak deceitfully for God! Shall not his excellency make you afraid, and his dread fall upon you?” We pronounce nothing decisively on this subject. We feel ourselves chained down to an obscure corner of God's dominions—to be in the very infancy of our knowledge, and withal to be connected with a race of beings whose “understandings are darkened by reason of sin;” and are, therefore, unable to pronounce an infallible decision on what God will or will not do. Were we to hazard a conjecture on this subject, we would say that the converse of the proposition under consideration is more probable than the proposition itself. We can conceive worlds ten thousand times more populous than ours, and peopled with a higher order of intellectual beings, toward whom a similar display of benevolence and mercy, were it necessary, may be made; and, therefore, in point of the extent of its objects, we can conceive the love of God more illustriously manifested than even to the inhabitants of our globe. But whether such an event shall ever take place, it would be presumption in us to determine. For the thoughts and the ways of God as far transcend ours “as the heavens are high above the earth.” It demands our highest tribute of grateful adoration, that the Almighty condescended to “regard us in our low estate,” and to deliver us from the moral degradation into which we had fallen; but surely it would be unreasonable to conclude, from this consideration, that of all the rational tribes which people the universe, Man is the only favorite of the Most High, “when thousand worlds are round.” Though myriads of other intelligences were to share in similar favors, it would not lessen the happiness conferred on us, nor ought it in the least to detract from our admiration of “the love of God which is in Christ Jesus our Lord.”

There are a great many other vague and untenable notions which are entertained and reiterated by certain commentators and divines, as indisputable axioms, which it would be of importance page 157 to the cause of religion to discard; such as, that angels are pure immaterial substances—that they were formed on the first day of the Mosaic creation—that the wisdom of God is nowhere so illustriously displayed throughout the universe as in the scheme of redemption—that the chief employment of the future world will be to pry into the mysteries of salvation—that sin is an infinite evil — that the whole material universe was brought into existence at the same time with our earth—that the Creator ceased to create any new order of beings in the universe after arranging the fabric of our globe—that the whole system of material nature in heaven and earth will be destroyed at the period of the dissolution of our world—that our thoughts and affections should be completely detached from all created things, etc. Several vague notions of this description are founded on the false assumption, that the globe we inhabit and the rational beings that have appeared on its surface from age to age, are the chief objects of God's superintendence and care—and that the Scriptures are the only medium through which we can view the plans and operations of the Deity—assumptions which are contrary to reason, which are unwarranted in Revelation, nay, which are directly contradicted in numerous passages of Scripture, some of which have already been referred to in the course of this volume. It would be of essential service to the cause of Christianity, that its doctrines, facts, and moral requisitions were uniformly exhibited in their native simplicity and grandeur, without being obscured and distorted by the vague and extravagant representations with which they are too frequently blended by injudicious minds.