SERMON I.

GOD GLORIFIED IN THE SUFFERINGS OF CHRIST.

Father, glorify thy name.-John. xii, 28.

IN order justly to appreciate the character of an individual, attention must be paid to the peculiar circum stances in which he is placed. Excellencies or defects in his conduct will be more or less conspicuous, in proportion as the advantages which he enjoys, or the difficulties with which he contends, are more clearly ascertained. Many minute particulars which at first sight escape observation, may have, when discovered, a considerable share in determining the real merit of his pretensions; may diminish his imaginary lustre, or diffuse around him a brighter radiance.

In contemplating the character of our blessed Saviour, as delineated in the gospel, we cannot but instantly be struck with admiration at the unshaken fortitude which he uniformly displayed. But there was one circumstance, peculiar to himself, which, when duly noticed, places his fortitude in a far more elevated and interesting point of view. He was from the beginning exactly acquainted with every particular which would occur in his eventful life. Even at his first entrance on his ministry, he distinctly saw the miserable close in which it would terminate and during the whole continuance of his laborious and unwearied exertions, he had constantly before his eyes the ignominy and sufferings which awaited him, the stripes and buffetings, the crown of thorns, the agony and bloody sweat, the cross and passion. When there

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fore, with such objects present before him, we see him "steadfastly setting his face to go up to Jerusalem;" when with such a baptism to be baptised with, we hear him complaining of being "straitened till it be accomplished:" how greatly is our admiration of his fortitude increased! Viewed under these circumstances, how transcendently glorious does his character appear! At what an infinite distance does it remove all the celebrated examples of magnanimity, which history, sacred or profane, has proposed to the wonder and the imitation of mankind!

Nor was the fortitude which Jesus displayed, the result of insensibility of a mind destitute of the tender feelings of humanity. No. He partook of all the passive infirmities of our nature: so far as was consistent with the most spotless purity," he was in all points tempted like as we are;" while he wept for others, he felt for himself; and there were seasons, in which the apprehension of his sufferings, though it could not overwhelm his soul, weighed it down with the heaviest sorrow.

Such seasons, however, were transient, and served only to augment the glory of his character. An instance occurs in the passage connected with the text. Jesus, having spoken of his death, exclaims, "Now is my soul troubled; and what shall I say? Father, save me from this hour?" This was the prayer which infirmity suggested. Human nature shrunk at the prospect of misery; it would gladly have declined the bitter draught prepared for it. But the influence of such feelings was momentary; he dismisses the suggestion with abhorrence." But for this cause came I unto this hour." And then, with collected firmness and holy resignation, he consecrates himself to God, " Father, glorify thy name."

This noble triumph of principle over feeling, of a sense of duty over the infirmity of nature, suggests many interesting and instructive reflections. But the point which I purpose to select for consideration is the view which Jesus here gives of his death, as connected with the glory of God. He represents the divine glory as about to derive additional lustre from his sufferings." Father, glorify thy name." As if he had said, "Father, to glorify thy name is the work which I have freely undertaken; the object which I have steadfastly kept in view. For this

cause came I unto this hour. Shall I now recede from my purpose? Far be such a thought! Since the attain ment of this glorious object can be accomplished only by my obedience unto death, I devote myself to this service. "If this cup cannot pass away from me except I drink it, thy will be done."

In discoursing on this important subject, I shall pro ceed to shew,

I. What is meant by God's Name being glorified.

II. How God's Name is glorified by the sufferings and death of Christ.

III. The Name of God includes all which at present we know of God. "He is a spirit." "No man hath seen him at any time." His name comprehends those infinite perfections, by which he has revealed himself to us in his works and in his word. In the manifestation of these perfections consists his glory. When Moses besought the Lord, saying, "Shew me thy glory," he said, "I will make all my goodness pass before thee, and I will proclaim the name of the Lord before thee."* And what was the name proclaimed, but a declaration of his essential perfections, and glorious attributes? "The Lord, the Lord God, merciful and gracious, long suffering, and abundant in goodness and truth; keeping mercy for thousands, forgiving iniquity, and transgression, and sin; and that will by no means clear the guilty."+ To glorify, then, the name of God, is to manifest his infinite perfections. Whatever tends more illustriously to display these infinite perfections, exalts his character, and augments the glory of his

name.

Thus the works of creation and of providence conspire to increase the divine glory, by shewing forth the infinite wisdom, power, and goodness of Him who made, contrived, and upholds them. "His eternal power and godhead are clearly seen, being understood by the things that are made. ،، The heavens declare the glory of God. All thy works praise thee, O Lord." The terrible judgments likewise which God executes on the wicked, are so many accessions to his glory, by displaying, in a signal manner, the holiness of his character, the righteousness of his government, and the truth of his word." When he

* Exodus, xxxiii. 19. "

+ Exodus, xxxiv. 6, 7.

brought in the flood of waters upon the world of the ungodly when he destroyed the wicked cities of the plain by fire and brimstone out of heaven: when he caused the earth to open, and to swallow up Korah, Dathan, and Abiram-what glorious manifestations did these awful events exhibit of his holy hatred of sin, and of the irresistible strength of his arm! What is the language which the Almighty himself employs, when predicting the overthrow of the Egyptians in the Red Sea? "I will get me honour upon Pharaoh and upon all his host."* What is the language which Moses employs in celebrating this tremendous display of divine vengeance? "Thy right hand, O Lord, is become glorious in power: thy right hand, O Lord, hath dashed in pieces the enemy. And in the greatness of thine excellency thou hast overthrown them that rose up against thee: thou sentest forth thy wrath, which consumed them as stubble. Who is like unto thee, O Lord, among the gods? Who is like unto thee, glorious in holiness, fearful in praises, doing wonders?"+

But further, let it be remembered, that in order to glorify the name of God, it is requisite, not only that his infinite perfections be manifested, but that they be manifested in full harmony and agreement with each other. To exalt one of his great attributes at the expense of another, would be not to augment, but to diminish his glory. Should his mercy, for instance, be dispensed in such a manner, as to make it appear that he was less than perfectly holy, just, and true, his character, instead of being magnified, would be rendered less glorious. God must be infinite in all his attributes. One must not be restrained by another. One must not entrench upon another. All must agree together. All must be exercised together without interference or disorder. And in proportion as this harmony of the divine perfections is more conspicuously displayed, the name of God appears more glorious.

II. I proceed to shew how God's name is glorified by the sufferings and death of Christ. The death of Christ was shameful and accursed: for "cursed is every one that hangeth upon a tree." His sufferings before his

* Exodus, xiv, 17, Exodus, xv. 6, 7, 11. ‡ Gak, iii. 13.

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death were multiplied and excessive. He suffered both in body and in soul; by the hand of man, and by the hand of God. Not only were the malice and fury of the Jews and Romans combined against him; not only were the powers of darkness let loose upon him; but it also pleased the Lord to bruise him," and to" afflict him in the day of his fierce anger." No sorrow was ever like his sorrow. But how was the name of God glorified in his sorrow? How were the infinite perfections of the godhead manifested in the awful spectacle which Gethsemane and Calvary exhibited? Had Jesus been a sinner, the divine justice and holiness might have been displayed in the sufferings which he endured. God might have been glorified in executing upon him the punishment which he had incurred. But Jesus was not a sinner: "he had done no sin; neither was guile found in his mouth. The prince of this world had no part in him." Though he suffered more than any other man ever suffered; yet, unlike to all the rest of mankind, he deserved not to have suffered at all. How then was God glorified in his sufferings? We should have thought that it would have redounded more to the glory of God to have interposed in his behalf; to have rescued him from danger; to have poured vengeance on his adversaries.

Shall we remove this difficulty, by saying, that he suffered for others; that he endured the wrath of God, and the pains of the cross, not for his own sins, but for the sins of the world? But how was God glorified by such a substitution? We will allow that his mercy towards sinners might be shewn in admitting another to suffer in their stead: but what shall we say of his holiness? Would not this perfection suffer loss by such an exchange, and appear less glorious? Would God's holy hatred of sin be displayed so clearly in the temporary sufferings, however great, of one righteous individual, as in the everlasting misery and destruction of a whole world of sinners? Would the former spectacle have afforded an exhibition equally awful with the latter, of the holiness of God's character, and of the righteousness of his moral government? Consider with yourselves, my brethren, bring home the question to your own experience. Behold, on one hand, an innocent man undergoing all the agonies